The teaching founded by the Buddha is known, in English, as Buddhism. It may be asked, who is the Buddha? A Buddha is one who has attained Bodhi; and by Bodhi is meant wisdom, an ideal state of intellectual and ethical perfection which can be achieved by man through purely human means. The term Buddha literally means enlightened one, a knower. Buddhists believe that a Buddha is born in each aeon of time, and our Buddha—the sage Gotama who attained enlightenment under the bo tree at Buddh Gaya in India—was the seventh in the succession.

Gotama was born the son of an Indian king on the border of modern Nepal 623 years before Christ. The wise men of the kingdom foresaw that he would become either an emperor or a Buddha, and his father, wanting him to be an emperor, kept him utterly secluded from all unpleasant things, so that he might not become wise by seeing life. But the gods knew that Gotama must become the Buddha, and so they visited earth in various forms to let him see them. On three successive days, while on his way to the royal park, Gotama saw an old man, a sick man, and a corpse, and thus he learned that men—all men—must suffer and die. On the fourth day he saw a monk; from this he understood that to learn the way of overcoming man’s universal sorrow lie must give up worldly pleasures. Accordingly, in his twenty-ninth year, he renounced his kingdom and became an ascetic.

Gotama wandered about the countryside, a seeker after truth and peace. He approached many a distinguished teacher of his day, but none could give him what he sought. He strenuously practiced all the severe austerities of monkish life, hoping to attain Nirvana. Eventually his delicate body was reduced almost to a skeleton. But the more he tormented his body the further away he was from his goal. Realizing the futility of self-mortification, he finally decided to follow a different course, avoiding the extremes of pain and indulgence.

The new path which he discovered was the Middle Way, the Eightfold Path, which subsequently became part of his teaching. By following this path his wisdom grew into its fullest power, and he became the Buddha.

As a man Prince Gotama, by his own will, love, and wisdom, attained Buddhahood—the highest possible state of perfection—and he taught his followers to believe that they might do the same. Any man, within himself, possesses the power to make himself good, wise, and happy.

If a man will live by Dhamma, he will escape misery and come to Nirvana, the final release from all suffering. It is not by any kind of prayer, nor by any ceremonies, nor by any appeal to a God, that a man will discover the Dhamma which will lead him to his goal. He will discover it in only one way—by developing his own character. This development comes only through control of the mind and purification of the emotions. Until a man stills the storm in his heart, until he extends his loving-kindness to all beings, he will not be able to take even the first step toward his goal.

Thus Buddhism is not a religion at all, in the sense in which the word is commonly understood. It is not a system of faith or worship. In Buddhism, there is no such thing as belief in a body of dogma which must be taken on faith, such as belief in a Supreme Being, a creator of the universe, the reality of an immortal soul, a personal savior, or archangels who are supposed to carry out the will of the Supreme Deity. Buddhism begins as a search for truth. The Buddha taught that we should believe only that which is true in the light of our own experience, that which conforms to reason and is conducive to the highest good and welfare of all beings. Men must rely on themselves. Even though he may “take refuge in Buddha,” the expression used when a man pledges himself to live a righteous life, he must not fall victim to a blind faith that the Buddha can save him. The Buddha can point out the path, but he cannot walk it for us.

The truth which the Buddhist sees when he looks around him is the truth of cause and effect. Every action, no matter how insignificant, produces an effect; every effect in its turn becomes a, cause and produces still further effects. It is meaningless to inquire for a First Cause. A First Cause is inconceivable; rather, cause and effect are cyclical, and this universe when it dies and falls apart will give rise to another universe, just as this one was formed from the dispersed matter of a previous universe. The origin of the universe, like that of every individual person or thing in it, is dependent on the chain of previous causes, which goes on and on in an endless cycle of birth, death, and rebirth. This is the principle of dependent origination.

What of the soul? The Buddha taught that there is no soul or self, and he used the metaphor of the cart. If you take away the wheels and axles, the floorboards and sides, the shafts, and all the other parts of the cart, what remains? Nothing but the conception of a cart, which will be the same when a new cart is built. So the uninterrupted process of psychophysical phenomena moves from life to life. Each life passes instantaneously in death to a new life, and the new life is the effect of the causes in the old life. A candle flame at this instant is different from the flame that burned an instant ago, yet the flame is continuous.

Thus in the chain of interdependent causation all phenomenal existence is constantly changing. The elements combine and recombine with no underlying substance, or soul, to give them permanence. This is the Wheel of Life. The main cause of the restlessness, the suffering, which is the lot of beings turning on the Wheel of Life, is craving or selfish desire for existence, and it is this desire which sets the life force in motion. Desire is manifested in action. This action is in reality volition or will power, which is responsible for the creation of being. It is called karma in Sanskrit, but in the Pali language, which the Buddha spoke and in which all the Buddhist scriptures were written, it is softened to kamma.

In this universe in which nothing is permanent all change is governed by kamma or the kammic force. Kamma means action. In its general sense, kamma means all good and bad actions. Kamma refers to all kinds of intentional actions whether mental, verbal, or physical, that is, all thoughts, words, and deeds. In its ultimate sense kamma means all moral and immoral volition.

Kamma, though it activates the chain of cause and effect, is not determinism, nor is it an excuse for fatalism. The past influences the present, but does not dominate it. The past is the background against which life goes on from moment to moment; the past and the present influence the future. Only the present moment exists, and the responsibility for using the present moment for good or ill lies with each individual.

Every action produces an effect; it is cause first and effect afterward. We therefore speak of kamma as “the law of cause and effect.” If you throw a stone into a pond, the ripples spread out to the shore, but that is not all, for the ripples return inward until they touch the stone again. The effects of our actions come back to us, and as long as our actions are done with evil intent, the waves of effect will come back to us as evil. But if we are kind and keep ourselves peaceful, the returning waves of trouble will grow weaker until they die down and our good kamma will come back to us in blessing.

In the world around us there are many inequalities in the lot of man—some are rich, others are poor, some live full lives, others die young, etc. According to Buddhism, the inequalities which exist are due, to some extent, to environment—which is itself shaped by cause and effect—and to a greater extent to causes, that is kamma, which are in the present, the immediate past, and the remote past. Man himself is responsible for his own happiness and misery. Thus kamma is not fate nor destiny nor blind determinism. Man has a certain amount of free will; he can modify his actions and affect his future. Each act, whether mental or physical, tends to produce its like. If a man does a good deed or thinks a good thought, the effect upon him is to increase the tendencies to goodness in him.

The understanding of kamma gives us power. The more we make the doctrine of kamma a part of our lives, the more power we gain, not only to direct our future, but also to help our fellow beings more effectively. The practice of good kamma, when fully developed, will enable us to overcome evil and even to overcome kamma itself, thus bringing us to our goal, Nirvana.

The principle of dependent origination and the law of kamma provide the background for understanding the nature of rebirth. According to Buddhism, death is “the temporary end of a temporary phenomenon.” It is not the complete annihilation of the being, for although the organic life has ceased, the kammic force which hitherto actuated it is not destroyed. Our physical forms are only the outward manifestations of the invisible kammic force. When the present form perishes, another form takes its place according to a good or bad volitional impulse—the kamma that was the most powerful—at the moment before death.

At death the kammic force remains entirely undisturbed by the disintegration of the physical body, and the passing away of the present consciousness creates the conditions for the coming into being of a fresh body in another birth. The stream of consciousness flows on like a river which is built up by its tributaries and dispenses its water to the countryside through which it passes. The continuity of flux at death is unbroken in point of time; there is no breach in the stream of consciousness, and therefore there is no room whatever for an intermediate stage between this life and the next. Rebirth takes place immediately.

The present being, present existence, is conditioned by the way one faced circumstances in the last and in all past existences. One’s present character and circumstances are the result of all that one has been up to the present, but what one will be in the future depends on what one does now in the present. The true Buddhist regards death as a momentary incident between one life and its successor and views its approach with calmness. His only concern is that his future should be such that the condition of that life may provide him with better opportunities for perfecting himself.

Buddhism teaches that with the practice of meditation and concentration the memory can be trained. By meditation and mind culture one can acquire the power to see one’s rebirth as a link, or a succession of links, in a chain of births; one can also acquire the power of looking back into one’s previous lives. Not only this, but Buddhism also teaches that with the attainment of Nirvana in this life itself, through enlightenment and true wisdom, one can reach the end of this chain of rebirths.

Nirvana, the state to which all Buddhists aspire, is the cessation of desire and hence the end of suffering. Nirvana in Sanskrit means “the blowing out.” It is understood as the extinguishment of the flame of personal desire, the quenching of the fire of life. Among Westerners Nirvana is often thought of as a negative state, a kind of “nothingness.” But in the Buddhist scriptures it is always described in positive terms; the highest refuge, safety, emancipation, peace, and the like. Nirvana is freedom, but not freedom from circumstance; it is freedom from the bonds with which we have bound ourselves to circumstance. That man is free who is strong enough to say, “Whatever comes I accept as best.”

Nirvana is the dying of the kammic force. The Buddhist ascends to Nirvana through many stages of the Middle Way, the path of wisdom, morality, and control. There is not space enough here even to mention these phases or the various aspects of the regimen recommended by the Buddha in his vast scriptures; but it may be taken for granted that the life of the conscientious Buddhist is full and rich. Through the cycle of rebirths he ascends, he perfects himself, he conquers his cravings through wisdom and love. Slowly the kammic force ebbs away, the flame dies down.

At the root of man’s trouble is his primal state of ignorance. From ignorance comes desire, which sets the kammic force in motion. Hence the way to Nirvana lies through knowledge, and we come again full circle to Dhamma, the Buddha’s teachings. For in Dhamma, as truth, lies release from ignorance and desire and perpetual change, and the Buddha has shown us the way to truth.

What, then, is the meaning of Buddhism? Ultimately Buddhism, although not strictly speaking a religion, is a systematic exercise in spirituality, certainly one of the greatest ever conceived. It offers the individual a means by which he may fulfill himself through understanding, reaching eventually the plane of the supraperson on which both the self and self-knowledge are no longer useful. Meister Eckhart, the great Christian mystic, said: “The kingdom of God is for none but the thoroughly dead.” The Buddhist would agree, though he would probably prefer a less grim way of saying it. Nirvana in life, the peace which “passeth all understanding,” is the conquest of life, the discovery of the permanent in its flux of psychophysical accidents and circumstances. The Buddhist believes that through meditation and good hard thought he can follow the Buddha through the successive stages of enlightenment and achieve at last the perfect wisdom which surmounts all need.

But by no means all Buddhists are monks or adepts. What does Buddhism mean for the ordinary person going about his work in the world? All through the Buddha’s teaching, repeated stress is laid on self-reliance and resolution. Buddhism makes man stand on his own feet, it arouses his self-confidence and energy. The Buddha again and again reminded his followers that there is no one, either in heaven or on earth, who can help them or free them from the results of their past evil deeds. The Buddhist knows that the powers of his own mind and spirit are enough to guide him in the present and shape his future and bring him eventually to the truth. He knows that he possesses a strength which is ultimately unsurpassable.

Moreover, Buddhism points unequivocally to the moral aspect of everyday life. Though Nirvana is amoral, in the sense that final peace transcends the conflict of good and evil, the path to wisdom is definitely a moral path. This follows logically from the doctrine of kamma. Every action must produce an effect, and one’s own actions produce an effect in one’s own life. Thus the kammic force which carries us inevitably onward can only be a force for good, that is, for our ultimate wisdom, if each action is a good action.

This doctrine finds its highest expression in metta, the Buddhist goal of universal and all-embracing love. Metta means much more than brotherly feeling or kindheartedness, though these are part of it. It is active benevolence, a love which is expressed and fulfilled in active ministry for the uplifting of fellow beings. Metta goes hand in hand with helpfulness and a willingness to forego self-interest in order to promote the welfare and happiness of mankind. It is metta which in Buddhism is the basis for social progress. Metta is, finally, the broadest and intensest conceivable degree of sympathy, expressed in the throes of suffering and change. The true Buddhist does his best to exercise metta toward every living being and identifies himself with all, making no distinctions whatsoever with regard to caste, color, class, or sex.

In addition, of course, the teachings of the Buddha are a prime cultural force in Oriental life, just as the Bible is the ultimate source of much Western art and thought. The Buddhist scriptures are larger and more detailed than the Christian Bible, however, and in translation would fill a dozen volumes. In Pali, the language of the scriptures, the Buddha’s teachings are called Tripitaka, which means “The Three Baskets.”

Vinaya Pitaka, “The Basket of Discipline,” consists of five books which expound the rules of monastic life. Sutta Pitaka, “The Basket of Discourses,” is a collection of discussions, stories, poems, and proverbs, written in simple language, imparting all the precepts of practical Buddhism. The third basket, Abhidhamma Pitaka, or “Basket of Ultimate Things,” deals with epistemological, metaphysical, and psychological matters and is of interest mainly to trained philosophers.

Thus the Tripitaka offers cohesive guidance at every level of intellectual, ethical, and spiritual activity. The Buddha’s word is light, a lamp for Burma—and for everyone.

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